Joseph Smith, Jr., as a translator : an inquiry

IBX

8620.1

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LIBRARY
Brigham Yoving University

Right Reverend F. S.
2^ Spalding, D.D.

, Sp\-t^ 126741

Joseph Smith, Jr.,
As A Translator.

AN INQUIRY CONDUCTED

BY

Rt. Rev. F. S. Spalding, D. D.

BISHOP OF UTAH.
fFith the kind assistance of capable scholars.

With the Compliments
of the Author

PRINTED BY

THE ARROW PRESS, 66 We«t Second South

SALT LAKE CITY, UTAH

To my many Mormon friends — who

are as honest searchers after the truth

as he hopes he is himself — this book

is dedicated by

THE AUTHOR.

Salt Lake City, Utah,

November 1. 1912.

HAKOLD B. LEE Lre^ARY

BRIGHAM iOUNG UNlVbRSITY

PROVO, UTAH

CHAPTER I.

If the Book of Mormon is true, it is, next to the Bible,
the most important book in the world. This fact has been
appreciated by the members of the Church of Jesus Christ of
Latter-day Saints and by them alone. Their leaders and
teachers have defended the authenticity of the book with
great earnestness and power. No fair-minded man can read
the works of Orson Pratt (perhaps the ablest of all the Mor-
mon advocates), and of Brigham H. Roberts, who, in his "New
Witnesses for God," has replied to more recent criticism, with-
out being impressed with their conviction of the truth and
value of the Book of Mormon, and their deep sense of duty
to persuade others to accept their conclusions. If this
book is what it claims to be it throws light upon matters
of the first importance.

At the present time, when New Testament scholars,
with better linguistic and historic equipment than ever
before, are studying the life and teachings of Jesus, the
record of His appearance to the Nephites and the version
of His teachings preserved by the Nephite scribes would
be of great value.

A flood of light would be thrown upon the whole
question of Church origins if the account of the organiza-
tion of the Church in the new world, described in the Book
of Mormon, were similar to that in the old.

The value of the Book of Mormon to the archaeologist
would be equally great. If this Nephite record be true,
we have an account of the civilization in the North and
Central and South Americas from "The earliest ages after
the Flood to the beginning of the Fifth Century of the
Christian Era." ^

The Book of Mormon, were it shown to be true, would
give important information to Scientists. The account of
the convulsions of nature, which occurred in America at
the time of Christ's coming, would compel the geologist
to re-examine his theories as to the formation of land and

1. O. Pratt's "Remarkable Visions."

3

sea, and the astronomer to adjust his laws of the heavens
to the wonderful three days' darkness. The botanist and
zoologist would have to rewrite the account of the flora
and fauna of America. It is not to be wondered, therefore,
that those who believe in the truth of this book have been
faithful in urging its claim to serious attention.

On the other hand it is inexcusable that the book has
never had the serious examination which its importance
demands. Professor Orson Pratt was not far from correct
when he wrote :

"The great majority of the world, however, reject the
Book of Mormon without the least examination as to its
claims. They have heard that there was such a book,
but they know nothing of its contents, only that it claims
to be a divine revelation. They at once reject it as an
imposture." ^

He says, moreover:

"This book must be either true or false. If true, it is
one of the most important messages ever sent from God
to man, affecting both the temporal and eternal interests
of every people under heaven to the same extent and in
the same degree that the message of Noah affected the
inhabitants of the old world. If false, it is one of the most
cunning, wicked, bold, deep-laid impositions ever palmed
upon the world, calculated to deceive and ruin millions who
would sincerely receive it as the word of God." ^

The dilemma accepted for the book is also accepted
for its author. If Joseph Smith is not a true prophet of
God he must be an impostor — was a position frankly ac-
cepted by this and other writers. As a result it was in-
evitable that the whole discussion should descend to per-
sonalities. Those who attacked the Mormons felt moved
to publish everything they could discover or invent to the
discredit of "Joe Smith" and his parents, while those who
believed in him replied with a partisan record of virtues
of life, and miracles of power.

A rather careful reading of the controversy leads this
writer to the conclusion that the Latter-day Saints set an

2, "The Divine Authenticity of the Book of Mormon," page 2, Liverpool, 1860;
also page 1.

example of dignity and courtesy which their opponents
rarely followed. And yet, in the adoption of this unfair
method, critics of Mormonism were but following the exam-
ple of other defenders of their faith against novelty in religion.

CHAPTER II.

It is not the purpose of this book to enter into the
discussion as to the truthfulness of Joseph Smith, Jr.'s de-
scription of the finding of the Golden Plates in a hill of consid-
erable size, "convenient to the village of Manchester, Ontario
County, New York," nor of his at last obtaining possession of
them, together with the Urim and Thummim and the breast-
plate, on September 22, 1827.

It is proposed, for the sake of argument, that we admit
the truth of the account of the finding of the plates and
other contents of the stone box — as printed in the "Extracts
from the History of Joseph Smith" in the "Pearl of Great
Price," and as described more minutely by Prof. Orson
Pratt. No doubt, Mr. Pratt obtained his account from Joseph
Smith himself, and his statement is as follows :

"These records were engraved on plates, which had the
appearance of gold. Each plate was not far from seven by
eight inches in width and length, being not quite as thick
as common tin. They were filled on both sides with en-
gravings in Egyptian characters and bound together in a
volume as the leaves of a book, and fastened at one edge
with three rings running through the whole. The volume
was something near six inches in thickness, a part of which
was sealed. The characters or letters upon the unsealed
part were small and beautifully engraved. The whole
book exhibited many marks of antiquity in its construction,
as well as much skill in the art of engraving. With the
records was found a curious instrument, called by the
ancients the Urim and Thummim. which consisted of two
transparent stones, clear as crystal, set in the two rims of
a bow. This was in use in ancient times by persons called
'seers.' It was an instrument, by the use of which they
received revelations of things distant or of things past
and future." ^

3. "Remarkable Visions," page 6, Liverpool, December 14, 1848.

5

We have quite another question to ask, and it is one
which was asked earnestly by those who were favorably
impressed with Joseph Smith's statements about his wonder-
ful discovery. The question is this: "Did Joseph Smith,
Jr., translate the plates correctly? This question was asked
by Martin Harris, who not only gave the Prophet Joseph
Smith, Jr., and his wife fifty dollars to enable them to
escape from the persecution in Manchester, New York, but
who also furnished the money to print the first edition of
Joseph Smith, Jr.'s translation. To satisfy Mr. Harris'
curiosity, the Prophet "drew off from the plates" certain
characters and gave Mr. Harris permission to submit them
to expert examination. The expert whom Mr. Harris selected,
by the advice of Dr. Mitchell, was Prof. Chas. Anthon, of
New York.

We have two accounts of Prof. Anthon's opinion. Joseph
Smith's own statement, which he says he received from
Mr. Harris, printed in "The Pearl of Great Price," is as
follows :

"I went to the City of New York, and presented the
characters which had been translated, with the translation
thereof, to Prof. Charles Anthon, a gentleman celebrated for his
literary attainments. Professor Anthon stated that the trans-
lation was correct, more so than any he had before seen trans-
lated from the Egyptian. I then showed him those which were
not yet translated, and he said they were Chaldaic, Assyriac,
and Arabic, and he said they were true characters. He gave
me a certificate certifying to the people of Palmyra, New
York, that they were true characters, and that the transla-
tion of such of them as had been transcribed were also
correct. I took the certificate and put it into my pocket
and was just leaving the house, when Mr. Anthon called
me back and asked me how the young man (Joseph Smith)
found out that there were gold plates in the place where
he found them. I answered that an angel of God had re-
vealed it unto him. He then said to me, 'Let me see that
certificate.' I accordingly took it out of my pocket and
gave it to him, when he took it and tore it to pieces, saying
there was no such thing as ministering angels, and that if
I would bring the plates to him he would translate them.
I informed him that part of the plates were sealed, and
that I was forbidden to bring them. He replied, T cannot
read a sealed book.' "

Professor Orson Pratt, in his essay on "Prophetic
Evidence in Favor of the Book of Mormon," Liverpool,
January 15, 1851, reprints from a periodical entitled "The
Church Record," the other account of Prof. Anthon's opinion
as to the characters copied by Joseph Smith, Jr., from the
plates.

"Many years ago, the precise date I do not now recollect,
a plain looking countryman (Martin Harris) called upon
me with a letter from Dr. Samuel S. Mitchell, requesting
me to examine and give my opinion upon a certain paper,
marked with various characters, which the Doctor confessed
he could not decipher, and which the bearer of the note
was very anxious to have explained. A very brief examina-
tion convinced me that it was a mere hoax and a very
clumsy one, too. The characters were arranged in columns,
like the Chinese mode of writing and presented the most
singular medley that I ever beheld. Greek, Hebrew and
all sorts of letters, more or less distorted, either through
unskilfulness or from actual design, were intermingled with
sundry delineations of half moons, stars and other natural
objects, and the whole ended in a rude representation of
the Mexican Zodiac."

The question we now ask is "Was the translation of
the Book of Mormon correct?" As far as we can discover,
no further attempt was made to give an answer to this
question from competent linguists. The emphasis was rather
placed upon the actual objectivity of the plates themselves,
and that end was secured by the exhibition of the plates,
first to three and later to eight witnesses,* and the publica-
tion of their testimony. This was the logical method of pro-
cedure, because there was no scholar living whose opinion
would have been of real value, even had all the plates been
submitted for his inspection.

4. And also the testimony of eight witnesses : "Be it known unto all nations,
kindreds, tongnies and people, unto whom this work shall come, that Joseph Smith, Jr.,
the Author and Proprietor of this work, has shown unto us the plates of which hath
been spoken, which have the appearance of grold ; and as many of the leaves as the
said Smith has translated, we did handle with our hands ; and we also saw the en-
gravings thereon, all of which has the appearance of ancient work, and of curious
workmanship. And this we bear record, with words of soberness, that the said
Smith has shown unto us, for we have seen and hefted, and know of a surety that the
said Smith has got the plates of which we have spoken. And we give our names
unto the world, to witness unto the world that which we have seen : and we lie not,
God bearing: witness of it,"

Christian Whitmer,
Jacob Whitmer,
Pbter Whitmer, Jr.,
John Whitmer,
Hiram Page.
Joseph Smith, Sb.,
Hyrum Smith,
Samuel H. Smith.

Champollion published the first successful steps in the
decipherment of Egyptian hieroglyphics in 1822, and little
of the language was understood when he died in 1832. The
grammar which he began was not completed and published
until 1841. The Latter-day Saints, are, therefore, not to
be criticised for not giving the world the opinion of scholars
upon the translation. Such evidence of the authenticity of
their sacred book was impossible. They did the best thing
that they could do ; they circulated with each copy of the Book
of Mormon the testimony of the three and of the eight
witnesses.* Though the eight witnesses testify only to hav-
ing handled the plates and inspected the engravings thereon,
"all of which had the appearance of ancient work of curious
workmanship," the three witnesses further testify that
they "also know that they (the plates) have been trans-
lated by the gift and power of God, for his voice hath de-
clared it unto us, wherefore we know of a surety that the
work is true."

Failing to obtain the opinion of scholars to the correct-
ness of the translation, the Latter-day Saints felt that they
had something more impressive, the testimony of divinely
inspired witnesses.

4. The Book of Mormon, First Edition, facing page 688: "Be it known unto
all nations, kindreds, tongues and people, unto whom this work shall come, that we,
through the grace of God the Father, and our Lord Jesus Christ, have seen the plates
which contain this record, which is a record of the people of Nephi, and also of the
Lamanites, his brethren, and also of the people of Jared, which came from the tower
of which hath been spoken ; and we also know that they have been translated by
the gift and power of God, for his voice hath declared it unto us ; wherefore we know
of a surety, that the work is true. And we also testify that we have seen the
engravings which are upon the plates, and they have been shown unto us by the
power of God and not of man. And we declare with words of soberness, that an Angel
of God came from heaven, and he brought and laid before our eyes, that we beheld
and saw the plates, and the engravings thereon ; and we know that it is by the grace
of God the Father, and our Lord Jesus Christ, that we beheld and bear record that
these things are true ; and it is marvellous in our eyes : Nevertheless, the voice of
the Lord commanded us that we should bear record of it ; wherefore, to be obedient
unto the commandments of God, we bear testimony of these things. And we know
that if we are faithful in Christ, we shall rid our garments of the blood of all men,
and be found spotless before the judgment seat of Christ, and shall dwell with him
eternally in the heavens. And the honor be to the Father, and to the Son, and to
the Holy Ghost, which is one God. Amen "

Oliver Cowdery,
David Whitmer,
Martin Harris.

CHAPTER III.

The eighth article of faith of the Church of Jesus Christ
of Latter-day Saints distinguishes between the correctness
of the translation of the Bible and of the Book of Mormon.
While the Bible is accepted as the Word of God, "so far
as it is correctly translated," there is no such caution with
reference to the Book of Mormon, but the statement, "We
also believe the Book of Mormon to be the Word of God,"
is without qualification.

In thus placing the inspiration of the Book of Mormon
upon a higher plane than that of the Bible, the Latter-day
Saints are logical. The Book of Mormon was translated
by one man, and he was accepted by them as an inspired
prophet of God — using the Urim and Thummim.

Of this "sacred instrument," Professor Pratt asks:

"Did ever any inspired man anciently receive a revelation
through the sacred instrument which was not given by a
power from on high ?" ^

If it be objected that there is no record of the Urim
and Thummim being used to produce accurate translations,
the Mormon's reply is that God's own voice assured Oliver
Cowdery, David Whitmer and Martin Harris that the trans-
lation was by "the gift and power of God," and that, there-
fore, the "work is true." So strong was their conviction of
the superiority of the Book of Mormon, both in the original
and in its translation, to the King James Bible, that Prof.
Orson Pratt felt justified in writing as follows :

"How are the Protestants then to know without new
revelation, that any one book of the Bible was divinely in-
spired? How do they know but that it was merely written
according to the best judgment of the author? The Bible
cannot inform them until the inspiration of the Bible be
established. If it be admitted that the apostles and evange-
lists did write the books of the New Testament, that does
not prove of itself that they were divinely inspired at the

5. Reply to a pamphlet printed in Glasgow with the "approbation"' of clergymen
of different denominations, entitled "Remarks on Mormonism," Liverpool, 1849.

time they wrote. They were men subject to like passions
with other men and liable to err (except?) when under the
direct inspiration of the Spirit. How can it be known with-
out new revelation, that these writers did not sometimes
write their own words and opinions instead of the Word of
the Lord as given by the Holy Ghost ?"^

And again :

"From the heterogeneous mass of contradictory manu-
scripts they give an English translation and call it the
Bible; thus leaving millions to guess out the true meaning,
and quarrel and contend with each other because they do
not guess alike." ^

And again:

"Satan has taken the advantage of their dark and benighted
condition and robbed the world of a great number of sacred
books, corrupting those few that remained to such a degree
that he has the whole of Christendom quarreling about
their true meaning." ^

The Mormon writers have never been quite consistent
in this position, because even Prof. Orson Pratt spends far
more time and effort proving the truth of the Book of
Mormon from the Bible (faulty and uncertain as it may be
as to its original manuscripts and their translation) than
in establishing the truth of the Bible from the Book of
Mormon. However, since he was endeavoring to convince
those who had implicit confidence in the Bible, such a
method appeared to him to be the most advisable.

6. Essay No. 3 on Divine Authenticity of the Book of Mormon, Liverpool,
December 1, 1850.

10

CHAPTER IV.

It is surely clear to the reader that the correctness of
the translation of the Book of Mormon is a most important
question. It was the conviction that he had been selected
by the Almighty to give to mankind this Book which won
for Joseph Smith, Jr., the attention of earnest men and
gave him leadership over them. If the translation of the
plates is inaccurate he did not deserve that leadership. How-
ever sincere he may have been in believing in his mission,
if the translation he gave to mankind is false, he is shown
to have been self-deceived. More than this: The reliance
placed upon the witnesses who testified that God's voice
assured them that the translation was "by the gift and
power of God" is broken down. They, too, were self-
deceived. They did not hear God's voice ; because God's voice
could not have assured them that an incorrect thing was true.

If the Book of Mormon was not a correct translation,
and yet Joseph Smith thought that it came to him by
inspiration and revelation from God, thoughtful men cannot
be asked to accept other revelations which Joseph Smith,
Jr., asserted were also given to him by the Deity. If he
was self-deceived in regard to his first and most extensive
work, how can we be sure he was not also self-deceived in
regard to later supposed communications from the Almighty?
These questions are most critical, and yet, if the thoughtful
Latter-day Saints of today are like those of the past, they
will welcome them, because they have always invited in-
vestigation.

In a discourse delivered in the Tabernacle at Logan,
Utah, Sunday evening, April 2, 1911, reported by Mr. F. E.
Barker for the June, 1911, number of "The Improvement
Era," Elder Brigham Roberts, perhaps the most candid and
able of the living defenders of Mormonism, made this matter
clear. After quoting from a pamphlet entitled "The Bible
and the Book of Mormon" by Rev. Paul Jones, of St. John's
Church, Logan, Utah, a statement of his own, that the
Book of Mormon of necessity must submit to every test,
to literary criticism as well as to every other kind of
criticism, Mr. Roberts said :

11

"I am willing to repeat my statement that the Book
of Mormon must submit to every test — literary criticism
with the rest. Indeed, it must submit to every analysis
and examination. It must submit to historical tests, to the
tests of archaeological research, and also to the higher
criticism. And, what is more, in the midst of it all, its
advocates must carry themselves in a spirit of patience
and of courage ; and that they will do just as long, of course,
as their faith remains true to the book. For many years,
after a rather rigid analysis, as I think, of the evidence
bearing upon the truth of the Book of Mormon, I have
reached through some stress and struggle, too, an absolute
conviction of its truth. The Book is flung down into the
world's mass of literature, and here it is ; we proclaim it
true, and the world has the right to test it to the uttermost
in every possible way."

/ , CHAPTER V.

We have seen how much depends upon the answer to
our question, "Was the Book of Mormon translated cor-
rectly?" We have also seen that those who think it was
correctly translated, invite and welcome such a question.
We accept the invitation in the spirit it is given, and again
ask our question, "Is the translation of the Book of Mormon
correct?"

. In his essay on "Divine Authority," on the question
"Was Joseph Smith sent of God?" Apostle Orson Pratt gives
as the eleventh reason for answering the question in the
affirmative :

"The miracles wrought by Joseph Smith are evidence of
no small moment to establish his divine authority. In the
name of the Lord he cast out devils, healed the sick, spoke
with new tongues, interpreted ancient languages and pre-
dicted future events."

What were the "ancient languages" the Prophet trans-
lated? Quite clearly other translations than the Book of
Mormon are referred to; because Apostle Pratt was too
good a logician to think of proving the Book of Mormon
by the Book of Mormon itself, especially when he had — as
we have just seen — charged Protestant Christians with such

12

reasoning in a circle about the inspiration of the Hebrew
Scriptures. "The interpretation of ancient languages" re-
ferred to is considered of a character with casting out
devils, healing the sick and speaking with new tongues,
and if true, is supernormal evidence of Divine power. In-
deed, the "interpretation of ancient languages" is referred
to as one of "the miracles wrought by Joseph Smith." To
those other translations we therefore turn because they
may enable us to answer our question.

Joseph Smith's competency as a translator of ancient
languages can be ascertained in but one way. The original
texts, together with his interpretations, must be submitted
to competent scholars, and if they declare his translation
to be correct, then it must be accepted as true. We have
seen that an effort was made by Martin Harris — with the
approval of Joseph Smith, Jr. — to do this, but at a time
when such a test was quite impossible. Such a test of the
Book of Mormon could be made today; because the Egypt-
ian language is readily translated by many scholars, but the
plates are not available. They are kept by "the heavenly
messenger" who delivered them to the Prophet, and to whom
they were again delivered up, "and he has them in his charge
unto this day." Our purpose will be served equally well
if the other translations of the prophet referred to can be
examined, and fortunately one of these translations, together
with the original text, is available. We refer to "The Book
of Abraham," translated from the Papyrus by Joseph Smith.
"A translation of some ancient records, that have fallen
into our hands, from the catacombs of Egypt; the writings
of Abraham while he was in Egypt, called the Book of
Abraham, written by his own hand, upon papyrus."

The Book of Abraham, with three fac-similes of the
original Egyptian text of Abraham "written by his own
hand, upon papyrus," together with the Prophet's explana-
tion and the translation, is a part of the "Pearl of Great
Price," one of the Sacred Books of the Church of Jesus
Christ of Latter-day Saints. The history of this book may
also be readily learned, because Mr. Brigham H. Roberts,
with scrupulous accuracy, has reprinted, in the second vol-
ume of his "History of the Church," the Prophet Joseph
Smith's own account of the discovery of the book and its

13

translation, as first published by him in "Times and Sea-
sons." For the convenience of the reader, this account is
reprinted :

"On the third of July, Michael H. Chandler came to
Kirtland to exhibit some Egyptian Mummies. There were
four human figures together with some two or three rolls
of papyrus covered with hieroglyphic figures and devices.
As Mr. Chandler had been told I could translate them, he
brought me some of the characters and I gave him the
interpretation, and like a gentleman, he gave me the fol-
lowing certificate:

"Kirtland, July 6, 1835.

"This is to make known to all who may be desirous,
concerning the knowledge of Mr. Joseph Smith, Jun., in de-
ciphering the ancient Egyptian hieroglyphic characters in
my possession, which I have in many eminent cities showed
to the most learned; and, from the information that I could
ever learn, or meet with, I find that of Mr. Joseph Smith,
Jun., to correspond in the most minute matters.

MICHAEL H. CHANDLER,
Travelling With and Proprietor of Egyptian Mummies."*

"Soon after this, some of the saints at Kirtland pur-
chased the mummies and papyrus, a description of which
will appear hereafter, and with W. W. Phelps and Oliver
Cowdery as scribes, I commenced the translation of some
of the characters of hieroglyphics, and much to our joy,
found that one of the rolls contained the writing of Abraham,
another the writing of Joseph of Egypt, etc. * * * a
more full account of which will appear in its place, as I
proceed to examine or unfold them. Truly we can say
the Lord is beginning to reveal the abundance of peace and
truth." ■"

"The remainder of the month, I was continually engaged
in translating an alphabet to the Book of Abraham and ar-
ranging a grammar of the Egyptian Language as practiced
by the ancients." *

"Oct. 1, 1835 — This afternoon I labored on the Egyptian
Alphabet, in company with Brothers Oliver Cowdery and

6. Hiatory of The Church, Vol 2. page 285.

7. HUtory of The Church, VoL 2, page 236.

8. History of The Church. VoL 2, page 238.

14

W. W. Phelps, and during the research, the principles of
astronomy as understood by Father Abraham and the
ancients unfolded to our understanding, the particulars of
which will appear hereafter." •

"Saturday, Oct. 24 — Mr. Goodrich and wife called to see
the ancient Egyptian records, and also Dr. Frederick G.
Williams to see the mummies." "

"Thursday, 29— While at the Doctor's, Bishop Edward
Partridge came in, in company with President Phelps. I
was much rejoiced to see him. We examined the mummies,
returned home and my scribe commenced writing in my
journal a history of my life." ^^

The complete translation of the Book of Abraham, to-
gether with the fac-similes, was published in "Times and
Seasons" for March 1, 1842, March 15, 1842, and May 16,
1842. It was considered from the first — and it is accepted
today — as a revelation from God. "Truly we can say," wrote
the Prophet, "The Lord is beginning to reveal the abundance
of peace and truth."

In the preface to the English edition of the "Pearl of
Great Price," published in Liverpool, July 11, 1851, Mr.
Franklin D. Richards describes the book, of which "The
Book of Abraham" was a part, as "a little collection of preci-
ous truths — that will increase their ability to maintain and
to defend the holy faith." His preface concludes with the
following testimony:

"Nor do we conceive it possible for any unpreju-
diced person to arise from a careful perusal of this work,
without being deeply impressed with a sense of the Divine
calling and holy ordination of the man by whom these
revelations, translations and narrations have been communi-
cated to us. As impervious as the minds of men may be
at present to convictions, the day is not far distant when
sinners, as well as Saints, will know that Joseph Smith
was one of the greatest men that ever lived upon the
earth, and that under God he was the Prophet and founder
of the dispensation of the fullness of times, in which will
be gathered into one all things which are in Christ, both
which are in heaven and which are on earth."

9. History of The Church, Vol. 2, p. 286.

10. History of The Church, Vol. 2, page 291.

11. History of The Church, VoL 2, page 316.

15

Apostle George Q. Cannon published, in 1888, "The Life
of Joseph Smith the Prophet," and his account of the Book
of Abraham gives further evidence — most valuable as com-
ing from one who was intimately acquainted with the
feelings of his fellow churchmen — that the translation we
are considering was believed by Joseph Smith, Jr., and his
contemporaries to have been given him by revelation and
inspiration :

"While Joseph Smith had been laboring in Kirtland,
journeying to and from Missouri, teaching his brethren and
being taught of God, there were coming to him, from one
of the catacombs of Egypt, the writings of Father Abraham
and of Joseph, the governor of Egypt.

"On the 7th of January, 1831, a French traveler and
explorer penetrated the depths of a catacomb near the
site of ancient Thebes. It had cost him time and treasure
and influence to make the entrance. After securing the
license to make the researches, he employed more than
four hundred men for a period of some months to make the
necessary excavations. When he was able at last to stay
within this multiplied tomb, he found several hundred
mummies; but only eleven of them were in such a state
that they could be removed. He carried them away, but
died on the voyage to Paris. By his will the mummies
were bequeathed to Michael H. Chandler, his nephew, and
in search of this gentleman they were sent through Ireland
and finally across the sea. After two years' wandering
they found their owner. Hoping to discover some treasure
of precious stones or metals, Mr. Chandler opened the
coffins or embalming cases. Attached to two of the bodies
were rolls of linen preserved with the same care and appar-
ently by the same method as the bodies. Within the linen
coverings were rolls of papyrus bearing a perfectly pre-
served record in black and red characters, carefully formed.
With other of the bodies were papyrus strips bearing
epitaphs and astronomical calculations. The learned men
of Philadelphia and other places flocked to see these repre-
sentatives of an ancient time, and Mr. Chandler solicited
their translation of some of the characters. Even the wisest
of them were only able to interpret the meaning of a very
few signs. From the very moment he discovered the rolls,
Mr. Chandler had heard that a prophet lived in the West
who could decipher strange languages and reveal things
hidden ; and failing with all the learned men and having
parted with seven of the mummies and some few strips of
papyrus, bearing astronomical figures, he finally reached

16

Kirtland and presented himself to Joseph with the few
remaining bodies and with the rolls of manuscript. The
prophet, under inspiration of the Almighty, interpreted some
of the writings to Mr. Chandler's satisfaction. So far as
the learned men of Philadelphia had been able to translate,
Joseph's work coincided with theirs; but he went much
further, and in his delight, Mr. Chandler wrote a letter to
the Prophet certifying to this effect .

"Later, some friends of the Prophet purchased the four
mummies with the writings. Joseph engaged assiduously
to interpret from the rolls and strips of papyrus. The
result of his labor was to give to the world a translation
of the Book of Abraham. This book was written by the
hand of Abraham while he was in Egypt, and was pre-
served by the marvelous dispensation of Providence through
all the mutations of time and the dangers of distance, to
reach the hand of God's Prophet in this last dispensation.
By this record the Father of the Faithful makes known
what the Lord Almighty had shown to him concerning the
things that were before the world was; and he declares
that he did penetrate the mysteries of the Heavens even
unto Kolob, the star which is nearest the throne of God,
the Eternal One. * * * ^^ ^j^g time when Joseph, aided
by the Inspiration of the Almighty, was enabled to make
those translations, he was studying ancient languages and
the grandest sciences, while he was also imparting instruc-
tion in the school of the brethren at Kirtland, that others
than himself might have their minds fitted to grasp the
sublimities of truth in theology and history and the laws
governing the Universe." ^^

That the prophet most sincerely believed in the authen-
ticity of the Book of Abraham and the correctness of its
translation, the testimony of Mr. T. B. H. Stenhouse, an un-
friendly critic, is of value. After treating the subject at
some length, he concludes:

"The author, notwithstanding, still clings to the asser-
tion that Joseph believed sincerely that he was inspired, and
the pride with which he gave this translation to the world
supports that conclusion." "

12. The Life of Joseph Smith the Prophet, by George Q. Cannon, Juvenile In-
structor Office, Salt Lake City, Utah, 1888, pages 187-188.

13. "Rocky Mountain Saints," page 520.

17

CHAPTER VI.

It is now clear that in the translation of the Egyptian
hieroglyphics, known as the "Book of Abraham," we have
just the test we need of Joseph Smith's accuracy as a trans-
lator. The original text with the Prophet's translation are
available for our investigation. If, in the judgment of compe-
tent scholars, this translation is correct, then the probabilities
are all in favor of the correctness of the Book of Mormon.
If, however, the translation of the "Book of Abraham"
is incorrect, then no thoughtful man can be asked to
accept the Book of Mormon, but, on the other hand, honesty
will require him, with whatever personal regret, to re-
pudiate it and the whole body of belief, which has been built
upon it and upon the reputation its publication gave to
its author.

There is one possible objection to this argument, which
should be considered. In the translation of the "Book
of Abraham" no mention is made of the use of the "Urim
and Thummim." Does this omission put the translation
of the "Book of Abraham" in a different class with that
of the "Book of Mormon," and so destroy the value of our
test? This cannot be urged. The "Urim and Thummim"
quite clearly were but a means to an end, the end being
the illumination of the mind of the Prophet. They did not
use him ; he made use of them. When the revelations and
the inspirations came without their use they would be
unnecessary.

In the case of the translation of "The Book of Abraham,"
the thoughtful reader of the preceding pages must con-
clude that the Prophet Joseph Smith and his associates
had no thought that his inspiration and the resulting revela-
tion was of any different character than that which gave
to the world the translation of the "Book of Mormon."
Believers in the integrity of Joseph Smith, Jr., feel sure
that he always used whatever means were necessary to open
his mind and heart to divine illumination. We may, there-
fore, press our question, "Is the translation of the 'Book
of Abraham,' which Joseph Smith believed he made — even
as he had made the translation of the 'Book of Mormon' —
by Divine inspiration, a correct translation?"

18

This matter, as to whether the "Book of Abraham" was
a correct translation, was investigated in 1861 by Jules
Remy and Julius Brenchley, M. A., and upon the authority
of Mr. Theodule Deveria:

"A young savant of the museum of the Louvre," ^"^ the
translation was declared to be entirely incorrect — and an
entirely different translation was published in the investi-
gator's book, entitled 'A Journey to Great Salt Lake City.' "

It is not strange that this opinion has received but
little attention from the Latter-day Saints.

Mr. Theodule Deveria is described as a "young savant" —
and, unquestionably, this matter is far too important to
depend on the opinion of a youthful amateur. Such an
important matter deserves the thoughtful consideration of
mature scholars — of the world's ablest orientalists.

It is in the belief that the honest searchers for truth
among the Latter-day Saints will welcome the opinions of
authoritative scholars, and, if necessary, courageously readjust
their system of belief, however radical a revolution of
thought may be required, that the following judgments of
the world's greatest Egyptologists have been ascertained.
The opinions were obtained from the scholars themselves,
and in no case did one man know the opinion of another.

It will be seen that there is practically complete agree-
ment as to the real meaning of the hieroglyphics, and that
this meaning is altogether different from that of Joseph
Smith's translation. For purposes of comparison, the text
and Joseph Smith's interpretation is given first.

14. A Journey to Great Salt Lake City, Vol. II, page 539.

19

A FAC-SIMILE FROM THE BOOK OF ABRAHAM.
No. 1.

EXPLANATION OF THE ABOVE CUT.

Fig. 1. The Angel of the Lord. 2. Abraham fastened upon altar. 3. The idol-
atrous priest of Elkenah attempting to offer up Abraham as a sacrifice. 4. The altar
for sacrifice by the idolatrous priests, standing before the gods of Elkenah, Libnah,
Mahmackrah, Korash, and Pharaoh. 5. The idolatrous god of Elkenah. 6. The idol-
atrous god of Libnah. 7. The idolatrous god of Mahmackrah. 8. The idolatrous god
of Korash. 9. The idolatrous god of Pharaoh. 10. Abraham in Egypt. 11. Designed
to represent the pillars of heaven, as understood by the Egyptians. 12. Raukeeyang,
signifying expanse, or the firmament over our heads ; but in this case, in relation to
this subject, the Egyptians meant it to signify Sbaumau, to be high, or the heavens,
answering to the Hebrew word Shaumahyeem.

20

A FAC-SIMILE FROM THE BOOK OF ABRAHAM.

No. 2.

EXPLANATION OF THE ABOVE CUT.

Fig. 1. Kolob, signifying the first creation, nearest to the celestial, or residence
of God. First in government, the last pertaining to the measurement of time. The
measurement according to celestial time which celestial time signifies one day to a
cubit. One day in Kolob is equal to a thousand years, according to the measurement
of this earth, which is called by the Egyptians Jah-oh-eh.

Fig. 2. Stands next to Kolob, called by the Egyptians Oliblish, which is the next
grand governing creation near to the celestial or the place where God resides ; holding
the key of power also, pertaining to other planets ; as revealed from God to Abraham,
as he offered sacrifice upon an altar, which he had built unto the Lord.

Fig. 3. Is made to represent God, sitting upon his throne, clothed with power
and authority ; with a crown of eternal light upon his head ; representing also the
grand Key-Words of the Holy Priesthood, as revealed to Adam in the Garden of Eden,
as also to Seth, Noah, Melchisedeck, Abraham, and all to whom the Priesthood was
revealed.

Fig. 4. Answers to the Hebrew word Raukeeyang, signifying expanse, or the
f irmanent of the heavens ; also a numerical figure, in Egyptian signifying one thou-
sand ; answering to the measuring of the time of Oliblish, which is equal with Kolob
in its revolution and in its measuring of time.

Fig. 5. Is called in Egyptian Enish-go-on-dosh ; this is one of the governing
planets also, and is said by the Egyptians to be the Sun, and to borrow its light
from Kolob through the medium of Kae-e-vanrash, which is the grand Key, or, in
other words, the governing power, which governs fifteen other fixed planets or stars,
as also Floeese or the Moon, the Earth and the Sun in their annual revolutions. This
planet receives its power through the medium of Kli-flos-is-es, or Hah-ko-kau-beam,
the stars represented by numbers 22 and 23, receiving light from the revolutions of
Kolob.

Fig. 6. Represents the earth in its four quarters.

Fig. 7. Represents God sitting upon his throne, revealing through the heavens,
the grand Key-Words of the Priesthood ; as also, the sign of the Holy Ghost unto
Abraham, in the form of a dove.

Fig. 8. Contains writing that cannot be revealed unto the world ; but is to be
had in the Holy Temple of God.

Fig. 9. Ought not to be revealed at the present time.

Fig. 10. Also.

Fig. 11. Also. If the world can find out these numbers, so let it be. Amen.

Figs. 12, 13, 14, 15, 16, 17, 18, 19, and 20, will be given in the own due time of
the Lord.

The above translation is given as far as we have any right to give at the present
time.

A FAC-SIMILE FROM THE BOOK OF ABRAHAM.
No. 3.

EXPLANATION OF THE ABOVE CUT.

1. Abraham sitting upon Pharaoh's throne, by the politeness of the king, with a
crown upon his head, representing the Priesthood, as emblematical of the grand
Presidency in Heaven ; with the sceptre of justice and judgment in his hand.

2. King Pharaoh, whose name is given in the characters above his head.

3. Signifies Abraham in Egypt; referring to Abraham, as given in the ninth
number of the Times and Seasons, (also as given in the first fac-simile of this book.)

4. Prince of Pharaoh, King of Egypt, as written above the hand.

6. Shulem, one of the king's principal waiters, as represented by the characters
above his hand.

6. Olimlah, a slave belonging to the prince.

Abraham is reasoning upon the principles of astronomy, in the king's court.

22

CHAPTER VII.

OPINION OF SCHOLARS UPON THE BOOK OF ABRAHAM.

"It is difficult to deal seriously with Joseph Smith's
impudent fraud. His fac-simile from the Book of Abraham
No. 2 is an ordinary hypocephalus, but the hieroglyphics
upon it have been copied so ignorantly that hardly one of
them is correct. I need scarce say that Kolob, etc., are
unknown to the Egyptian language. Number 3 is a repre-
sentation of the Goddess Maat leading the Pharaoh before
Osiris, behind whom stands the Goddess Isis. Smith has
turned the Goddess into a king and Osiris into Abraham.
The hieroglyphics, again, have been transformed into un-
intelligible lines. Hardly one of them is copied correctly."

DR. A. H. SAYCE,

Oxford, England.

"I have examined the illustrations given in the 'Pearl
of Great Price.' In the first place, they are copies (very
badly done) of well known Egyptian subjects of which I
have dozens of examples.

Secondly, they are all many centuries later than Abra-
ham. On Number 2, I think there is — so far as the copy
shows it — the name of Shishak, a popular name in Egypt
from about 950 to 750 B. C., and such seems to be about
the date of the other figures.

Third, as to the real meaning of them:
Number 1 is the well known scene of Anubis preparing
the body of the dead man :

1. Is the hawk of Horus.

2. Is the dead person.

3. Is Anubis.

4. Is the usual funeral couch.

5. 6, 7, 8 are the regular jars for embalming the

parts of the body, with the head of a hawk,

jackal, ape and man, of which dozens may be

seen in the museums.
10. Are the funeral offerings covered with lotus

flowers.
Number 2 is one of the usual discs with magic inscrip-
tions placed beneath the head of the dead. Three fine
ones of the same nature you can see in my Abydos 1
LXXVII, LXXIX. The figures are well known ones in
Egyptian mythology.

23

Number 3 is the very common scene of the dead person
before the judgment seat of Osiris, which occurs in most
copies of the funeral papyri :

1. Is Osiris in the usual form.

2. Is Isis behind him.

3. Is the stand of offerings with lotus flowers.

4. Is the Goddess Nebhat or Maat (too badly

drawn to know which).

5. Is the dead person.

6. Is the God Anubis, the conductor of the souls

of the dead.
The inscriptions are far too badly copied to be able to
read them.

To any one with knowledge of the large class of funeral
documents to which these belong, the attempts to guess a
meaning for them, in the professed explanations, are too
absurd to be noticed. It may be safely said that there is not
one single word that is true in these explanations.

If any one wishes to verify the matter, they have only
to ask any of the curators of Egyptian museums. Prof.
Breasted of Chicago, Dr. Lythgoe of New York, or any one
else who knows the subject. None but the ignorant could
possibly be imposed on by such ludicrous blunders.

Pray make any use you like of this letter."

DR. W. M. FLINDERS PETRIE,

London University.

Since Dr. Petrie refers to two American scholars, Dr.
Breasted of Chicago and Dr. Lythgoe of New York, we
print their opinions here: Dr. Lythgoe, being in Egypt,
his opinion could not be secured, but instead, that of his
assistant, Dr. Arthur C. Mace, was obtained :

"May 23, 1912.

'T have been greatly interested in the documents you
have sent me regarding the connection of Joseph Smith
with the Egyptian materials purchased by his people in
1835, and concerning the whole situation I should like to
make the following statement:

"In 1822 Champollion published the first successful
steps in the decipherment of Egyptian hieroglyphics. It
was only very gradually after this that he gained the ability
to read the simpler and clearer sentences in hieroglyphic

24

records. Little of the language, comparatively speaking,
was understood when he died in 1832. He left in manuscript
an elementary grammar, which was published by the gov-
ernment, beginning in 1836, and reaching completion in
1841. It would have been impossible for any American
scholar to know enough about Egyptian inscriptions to
read them before the publication of Champollion's grammar.
I may add at this point that American Universities have
never until recently given such studies any attention, and
there is still only one professorship of the science in the
United States, though it is now taught in the leading Ameri-
can Universities.

"It will be seen, then, that if Joseph Smith could read
ancient Egyptian writing, his ability to do so had no con-
nection with the decipherment of hieroglyphics by European
scholars. Now, according to the statements of Joseph Smith
himself, the three Egyptian documents which he publishes
in connection with the 'Book of Abraham' in 'The Pearl
of Great Price,' were secured by some of his followers,
together with some mummies, purchased at Kirtland in
1835. The point I wish to bring out is that the three
fac-similes from the 'Book of Abraham' were associated
with mummies. This fact is in complete harmony with
the further fact that the three fac-similes are part of the
usual equipment of the dead in the later period of Egyptian
civilization before the Christian era. The three fac-similes
in question represent equipment which will be and has been
found in unnumbered thousands of Egyptian graves. In
accepting them, then, as parts of the "Book of Abraham,'
let it be understood that they were in universal use among
the pagan Egyptians, and that for some reason the doctrines
of Joseph Smith's monotheistic Abraham were universally
accepted and used among the polytheistic Egyptians. In
accepting these fac-similes as part of the 'Book of Abraham'
it remains then for any one who so accepts them to explain
why they were thus universally employed by a people who
knew nothing of Abraham's God or Abraham's religion. The
point, then, is that in publishing these fac-similes of Egypt-
ian documents as part of an unique revelation to Abraham,
Joseph Smith was attributing to Abraham not three unique
documents of which no other copies exist, but was attribut-
ing to Abraham a series of documents which were the com-
mon property of a whole nation of people who employed
them in every human burial, which they prepared. This
was, of course, unknown to Smith, but it is a fact not only
of my own knowledge, but also a commonplace of the
knowledge of every orientalist who works in the Egyptian
field.

25

"Taking up these fac-similes now, let us discuss them
in order. Number 1 depicts a figure reclining on a couch,
with a priest officiating and four jars beneath the couch.
The reclining figure lifts one foot and both arms. This
figure represents Osiris rising from the dead. Over his
head is a bird, in which form Isis is represented. The jars
below, closed with lids carved in the forms of animal's heads,
were used by the Egyptians to contain the viscera taken
from the body of the dead man. This scene is depicted on
Egyptian funeral papyri, on coffins and on late temple
walls, unnumbered thousands of times. If desired, publi-
cations of fac-similes of this resurrection scene from papyri,
coffins, tomb and temple walls could be furnished in in-
definite numbers,

"Fac^simile JNumber 2 represents a little disc, sometimes
made of metal, sometimes of papyrus, sometimes of woven
goods with a smooth stucco surface. It is commonly called
among Egyptologists a hypocephalus. It was placed under
the head of the mummy and the various representations upon
it were of a magical power designed to assist the deceased
in various ways, especially to prevent the loss of his head.
These did not come into use until the late centuries just
before the Christian era. They did not appear in any
Egyptian burials until over a thousand years after the time
of Abraham. They were unknown in Egypt in Abraham's
day.

"Fac-simile Number 3 : This scene depicts the god
Osiris enthroned at the left, with a goddess, probably Isis,
behind him and before him three figures. The middle one,
a man, led into the presence of Osiris by the goddess
Truth, who grasps his hand, accompanied by a figure repre-
sented in black, the head of which probably should be that
of a wolf or a jackal, but which is here badly drawn. A
lotus-crowned standard (numbered 3) bearing food, stands
as usual before Osiris. This is the judgment scene, in which
the dead man, led in by Truth, is to be judged by Osiris.
This scene again is depicted innumerable times in the
funeral papyri, coffins and tomb and temple walls of Egypt.
No representation of it thus far found in Egypt, though we
have thousands of them, dates earlier than 500 years after
Abraham's age; and it may be stated as certain that the
scene was unknown until about 500 years after Abraham's
day.

"To sum up, then, these three fac-similes of Egyptian!
documents in the 'Pearl of Great Price' depict the mostf
common objects in the mortuary religion of Egypt. Joseph
Smith's interpretation of them as part of a unique revelation
through Abraham, therefore, very clearly demonstrates that
he was totally unacquainted with the significance of these

26

documents and absolutely ignorant of the simplest^ |acts of
Egyptian writing and civilization. Not to repeat it too
often, the point I wish to make is that Joseph Smith
represents as portions of a unique revelation through Abra-
ham things which were commonplaces and to be found by
many thousands in the every-day life of the Egyptians.
We orientalists could publish scores of these 'fac-similes
from the Book of Abraham' taken from other sources.

"For example, any visitor in a modern museum with
an Egyptian collection can find for himself plenty of ex-
amples of the four jars with animal heads — the jars depicted
under the couch in fac-simile number one. It should be
noted further that the hieroglyphics in the two 'fac-similes
from the 'Book of Abraham' (Nos. 2 and 3), though they
belong to a very degenerate and debased age in Egyptian
civilization, and have been much corrupted in copying, con-
tain the usual explanatory inscriptions regularly found in
such funerary documents."

JAMES H. BREASTED, Ph. D.,
Haskell Oriental Museum, University of Chicago.

"I return herewith, under separate cover, the 'Pearl of
Great Price.' The 'Book of Abraham,' it is hardly necessary
to say, is a pure fabrication. Cuts 1 and 3 are inaccurate
copies of well known scenes on funeral papyri, and cut
2 is a copy of one of the magical discs which in the late
Egyptian period were placed under the heads of mummies.
There were about forty of these latter known in museums
and they are all very similar in character. Joseph Smith's
interpretation of these cuts is a farrago of nonsense from
beginning to end. Egyptian characters can now be read
almost as easily as Greek, and five minutes' study in an
Egyptian gallery of any museum should be enough to
convince any educated man of the clumsiness of the
imposture."

DR. ARTHUR C. MACE,
Assistant Curator, Metropolitan Museum of Art, New York.

Department of Egyptian Art.

27

TWO OTHER AMERICAN SCHOLARS' OPINION IS GIVEN.

"The plates contained in the "Pearl of Great Price"
are rather comical and a very poor imitation of Egyptian
originals, apparently not of any one original, but of Egyptian
originals in general. Apparently, the plate on page 50
represents an embalmer preparing a body for burial. At
the head, the soul (Kos) is flying away in the form of a
bird. Under the bed on which the body lies are the
canopic jars to hold the organs and entrails removed from
the body in the process of embalming. In the waters
below the earth I see a crocodile waiting to seize and devour
the dead if he be not properly protected by ritual embalming
against such a fate.

"The latter (page 62) is also connected with burial, a
representation of the life of the deceased on earth. The
hieroglyphics which should describe the scenes, however, are
merely illegible scratches, the imitator not having the skill
or intelligence to copy such a script.

"The name 'reformed Egyptian' is, if I forget not, a
term used in the early days of Egyptian study, before much
was known, by certain persons to designate one form of
Egyptian script. The text of this chapter, as also the in-
terpretation of the plates, displays an amusing ignorance.
Chaldeans and Egyptians are hopelessly mixed together,
although as dissimilar and remote in language, religion and
locality as are today American and Chinese. In addition
to which the writer knows nothing of either of them."

DR. JOHN PETERS,
University of Pennsylvania. In charge of expedition

to Babylonia, 1888-1895.

"After examining 'The Pearl of Great Price,' by Joseph
Smith, Salt Lake City, Utah, The Deseret News, 1907, and
in particular the three fac-similes, Nos. 1, 2 and 3, I am
convinced that the following are facts :

"1. That the author of the notes on the three fac-
similes had before him Egyptian inscriptions, either on
papyrus or some other material, or else fac-similes of such
inscriptions. Compare, for example. No. 2 with the fac-
similes of similar hypocephali in W. M. F, Petrie's Abydos,
Pt. 1, 1902, Plate LXXVI, LXXVII and LXXIX, in which
are sections exactly corresponding to sections in this fac-
simile (No. 2).

28

"2. That the author either knew Hebrew or had some
means of arriving at, at least, an elementary knowledge of
that language. Compare for example, the transliteration and
translation yp^ in No. 1, note 12, although the trans-
literation 'Rankeeyang' is far from accurate.

"3. That the author knew neither the Egyptian language
nor the meaning of the most commonplace Egyptian figures ;
neither did any of those, whether human or Divine, who
may have helped him in his interpretation, have any such
knowledge. By comparing his notes on fac-similes Nos. 1,
2 and 3 with any elementary book on Egyptian language and ^ iU

religion, and especially by comparing the notes on No. 2 i

with the explanation of the above named plate on page 49 ff.
of the work of Petrie already named (the explanation is
by A. E. Weigall, Chapter V), this becomes unquestionably
evident.

"In general, it may be remarked that his explanations
from a scientific and scholarly standpoint are absurd. Com-
pare No. 1, note 1; No. 2, notes 4, 8, etc.; No. 3, notes
2, 4, 5. The word 'Jah-oh-eh' in note 1 of No. 2, which he
calls an Egyptian word ( !) is his faulty transliteration of
the Hebrew mn". If Abraham wrote anything while he
was in Egypt, it would most likely have been written
in the Cuneiform, as that was the langua franca of his
day and his own native language.

"Many proofs of the correctness of the above three
conclusive points may be offered if desired. A criticism
in his explanations could be made, but the explanatory
notes to his fac-similes cannot be taken seriously by any
scholar, as they seem to be undoubtedly the work of pure
imagination."

REV. PROF. C. A. B. MERCER, Ph. D.,

Western Theological Seminary, Custodian Hibbard

Collection, Egyptian Reproductions.

Two German Scholars, Drs. Meyer and Von Bissing,
give their opinion as follows. Dr. Edward Meyer, University
of Berlin, is one of the foremost of living historians : ■

"The Egyptian papyrus which Smith declared to be
the 'Book of Abraham,' and 'translated' or explained in his
fantastical way, and of which three specimens are published

29

in the 'Pearl of Great Price,' are parts of the well known
'Book of the D^ad.' Although the reproductions are very
bad, one can easily recognize familiar scenes from this book:
'the body of the dead lying a ba' (bier). The canopic jars
containing the entrails under it ; the soul in the shape of
a bird flying above it, and a priest approaching it, or Osiris
seated on his throne, Isis behind him, the Goddess of
Righteousness with the feather on her head awaiting the
deceased from the throne of Osiris."

DR. EDWARD MEYER,

University of Berlin.

u

"I have been interested since a long time in the Mor-
mons and Joseph Smith's supposed translations of Egyptian
texts. A careful study has convinced me that Smith prob-
ably believed seriously to have deciphered the ancient hiero-
glyphics, but that he utterly failed.

"What he calls the 'Book of Abraham' is a funeral
Egyptian text, probably not older than the Greek ages. His
figure 1 should be commented upon as follows:

"The dead man (1) is lying on a bier (4) under which
are standing the four canopic jars (5-8) and before which
is standing the offering table (10). The soul is leaving the
body in the moment when the priest (3) is opening the
body with a knife for mummification. Fig. 3 may be part
of the same papyrus — the Goddess Maat (Truth) is intro-
ducing the dead (5) and his shadow (6) before Osiris (1)
and Isis (2) before whom an offering table stands (3).

"It is impossible from Smith's bad fac-similes to make
out any meaning of the inscriptions, but that they cannot
say what Smith thought is clear from the certain significa-
tion of the figures 1-5. 6 only may be interpreted in differ-
ent ways, but never as Smith did.

"Fig. 2 is copied from a hypocephalus of the ancient
Egyptians, a magical book on which Dr. Birch has often
written in the proceedings of the Biblical Archaeological
Society, and Dr. Leamans in the Actes des Congress des
Orientalistes of Leyden. None of the names mentioned
by Smith can be found in the text, and he has misinterpreted
the signification of every one figure : Fig. 5 is the divine

30

cow of Hathor, 6 are the four children of Horus as the
Canopic Gods, 4 is the God Sokar in the Sacred Book, etc.

"I hope this will suffice to show that Jos. Smith cer-
tainly never got a Divine revelation in the meaning of the
ancient Egyptian Script, and that he never deciphered
hieroglyphic texts at all. He probably used Athenasius
Kirsher the Jesuit's work, and there found a method of
reading the old Egyptian signs very much like his own."

DR. FRIEDRICH FREIHEER VON BISSING,
Professor of Egyptology in the University of Munich.

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